Luke 13:16

KJV

And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?

KJV (with Strong's)

And {G1161} ought {G1163} not {G3756} this woman {G5026}, being {G5607} a daughter {G2364} of Abraham {G11}, whom {G3739} Satan {G4567} hath bound {G1210}, lo {G2400}, these eighteen {G1176}{G2532}{G3638} years {G2094}, be loosed {G3089} from {G575} this {G5127} bond {G1199} on the sabbath {G4521} day {G2250}?

Complete Jewish Bible

This woman is a daughter of Avraham, and the Adversary kept her tied up for eighteen years! Shouldn’t she be freed from this bondage on Shabbat?”

Berean Standard Bible

Then should not this daughter of Abraham, whom Satan has kept bound for eighteen long years, be released from her bondage on the Sabbath day?”

American Standard Version

And ought not this woman, being a daughter of Abraham, whom Satan had bound, lo, these eighteen years, to have been loosed from this bond on the day of the sabbath?

Commentary

### SUMMARY
In this poignant encounter recorded in Luke's Gospel, Jesus confronts the hypocrisy of religious leaders who prioritize rigid interpretations of the Sabbath law over human suffering and divine compassion. The verse captures Jesus' indignant rhetorical question, defending his healing of a woman who had been afflicted for eighteen years by a spirit of infirmity, explicitly stating her bondage was from Satan. He argues forcefully that if animals are routinely cared for on the Sabbath, how much more should a "daughter of Abraham" be liberated from such a prolonged and debilitating spiritual and physical bond.

### CONTEXT
* **Literary Context:** This verse is embedded within a series of teachings and healings that highlight Jesus' authority, compassion, and often controversial actions regarding the Sabbath. The immediate preceding verses ([Luke 13:10-13](/luke/13-10-13 "Luke 13:10-13 - Jesus Heals a Crippled Woman")) describe Jesus teaching in a synagogue on the Sabbath and encountering a woman bent over for eighteen years. Without being asked, Jesus calls her, lays hands on her, and immediately heals her. This miraculous act elicits indignation from the synagogue ruler ([Luke 13:14](/luke/13-14 "Luke 13:14 - Synagogue Ruler's Indignation")), who publicly rebukes the crowd for coming to be healed on the Sabbath. Jesus' response in [Luke 13:15-16](/luke/13-15-16 "Luke 13:15-16 - Jesus Rebukes Hypocrisy") directly addresses this hypocrisy, drawing a parallel between their permissible actions (watering animals on the Sabbath) and his compassionate healing. The narrative concludes with his adversaries being shamed and the crowd rejoicing ([Luke 13:17](/luke/13-17 "Luke 13:17 - Adversaries Shamed, Crowd Rejoices")).
* **Historical & Cultural Context:** The Sabbath, a cornerstone of Jewish law and identity, was observed from Friday sunset to Saturday sunset as a day of rest and worship, commemorating God's rest after creation and Israel's deliverance from slavery. Over centuries, various interpretations and traditions, particularly by the Pharisees, developed into a complex system of prohibitions regarding work. While the Torah itself did not forbid acts of mercy or saving lives on the Sabbath, the oral traditions (later codified in the Mishnah) often extended these prohibitions to the point of hindering necessary and compassionate actions. Jesus' frequent healings on the Sabbath, as seen in other accounts like [Luke 6:6-11](/luke/6-6-11 "Luke 6:6-11 - Healing on the Sabbath") and [Luke 14:1-6](/luke/14-1-6 "Luke 14:1-6 - Healing a Man with Dropsy on the Sabbath"), consistently challenged these rigid interpretations, asserting that "it is lawful to do good on the Sabbath" ([Matthew 12:12](/matthew/12-12 "Matthew 12:12 - Lawful to Do Good on the Sabbath")). The term "daughter of Abraham" was a significant honorific, signifying a true Israelite, a descendant of the covenant father, and thus one who should be a recipient of God's blessing and care.
* **Key Themes:** This passage powerfully contributes to several key themes in Luke's Gospel. Firstly, it underscores **Jesus' supreme authority over evil and disease**, explicitly attributing the woman's affliction to Satan, thereby presenting Jesus as the liberator from spiritual bondage. Secondly, it highlights **Jesus' radical compassion for the marginalized and suffering**, as he takes the initiative to heal a woman who had been suffering for nearly two decades. Thirdly, it is a pivotal moment in the ongoing **Sabbath controversy**, where Jesus consistently redefines the Sabbath's purpose as a day for mercy and doing good, challenging the legalistic traditions that had become burdensome. Finally, the emphasis on the woman being a "daughter of Abraham" reinforces Luke's broader theme of **inclusion and the expansion of God's salvation** to those previously overlooked or deemed unworthy, emphasizing the inherent dignity of all people in God's eyes, especially those within the covenant community.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **bound (Greek, _déō'_):** This verb (G1210) signifies being tied, fastened, or put in bonds. In this context, it is used figuratively to describe the spiritual and physical captivity imposed by Satan. It conveys a strong sense of being held captive, restricted, and unable to move freely or function normally, emphasizing the severity and duration of the woman's affliction.
* **Satan (Greek, _Satanâs'_):** This noun (G4567), derived from a Chaldean word meaning "the accuser," refers to the chief adversary of God and humanity, the devil. Its explicit mention here directly attributes the woman's eighteen-year infirmity to a malevolent spiritual force, underscoring the reality of spiritual warfare and the demonic origin of certain forms of suffering in the world.
* **loosed (Greek, _lýō'_):** This verb (G3089) is the direct antonym of "bound," meaning to untie, release, or set free. Its use here powerfully conveys the immediate and complete liberation Jesus brings to the woman. It is not merely a physical healing but a breaking of the spiritual "bond" that held her captive, signifying a profound act of divine deliverance.

#### Verse Breakdown
* **"And ought not this woman, being a daughter of Abraham,"**: Jesus begins with a rhetorical question, designed to expose the hypocrisy of his accusers. By identifying the healed woman as a "daughter of Abraham," Jesus appeals to their shared heritage and covenant identity. This designation elevates her status, implying that her worth and spiritual lineage demand compassionate treatment, especially when compared to animals.
* **"whom Satan hath bound, lo, these eighteen years,"**: This clause reveals the true nature and duration of the woman's suffering. Jesus explicitly attributes her long-standing infirmity (eighteen years of being bent over) to the direct action of Satan. The interjection "lo" (Greek _idou_) draws attention to the remarkable nature of this prolonged bondage, emphasizing the severity and the spiritual dimension of her affliction.
* **"be loosed from this bond on the sabbath day?"**: This final part of the question presents the logical conclusion: if it is permissible to care for animals on the Sabbath, how much more imperative is it to free a human being, a "daughter of Abraham," from such a grievous and long-term "bond" (Greek _desmon_, G1199, referring to the physical and spiritual chains) on the very day meant for rest and restoration? Jesus highlights the moral imperative of compassion over rigid legalism.

#### Literary Devices
Luke's account employs several powerful **Literary Devices** to convey Jesus' message. The most prominent is the **Rhetorical Question** ("And ought not this woman... be loosed...?"), which is not meant to be answered but to provoke thought and expose the flawed logic of Jesus' opponents, forcing them to confront their own hypocrisy. There is a strong **Contrast** established between the synagogue ruler's indignation over a healing on the Sabbath and Jesus' compassionate act. This contrast is further amplified by the comparison between loosening an animal for water and freeing a human "daughter of Abraham" from Satan's bondage, highlighting the absurd priorities of his accusers. The phrase "Satan hath bound" uses **Personification** to attribute the woman's physical ailment to a malevolent spiritual entity, emphasizing the spiritual dimension of suffering and Jesus' authority over demonic forces. Finally, the repeated use of "bound" and "loosed" creates a powerful **Antithesis**, underscoring the dramatic shift from captivity to freedom that Jesus brings.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This passage is a profound theological statement about the nature of God's kingdom and Jesus' mission. It asserts Jesus' divine authority over the forces of evil, explicitly identifying Satan as the source of the woman's long-term suffering. By healing her, Jesus demonstrates that his kingdom is one of liberation and restoration, actively undoing the works of the devil. Furthermore, it redefines the Sabbath, shifting focus from rigid legalistic observance to compassionate action and the alleviation of suffering, aligning with God's original intent for the Sabbath as a day of rest, renewal, and blessing. Jesus prioritizes human dignity and welfare, especially for the marginalized, over human-made traditions, revealing the heart of God's mercy.

* [Matthew 12:10-13](/matthew/12-10-13 "Matthew 12:10-13 - Healing the Withered Hand on the Sabbath"): Jesus challenges the Pharisees by asking if it is lawful to do good or to save life on the Sabbath, then heals a man's withered hand, demonstrating compassion over legalism.
* [Acts 10:38](/acts/10-38 "Acts 10:38 - Jesus Heals Those Oppressed by the Devil"): Peter's sermon explicitly states that "God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him."
* [John 8:36](/john/8-36 "John 8:36 - The Son Sets You Free"): Jesus declares, "If the Son therefore shall make you free, ye shall be free indeed," highlighting his ultimate power to liberate from all forms of bondage, including sin and spiritual oppression.

### REFLECTION AND APPLICATION
Luke 13:16 challenges us to examine our own priorities and perspectives. Are we, like the synagogue ruler, more concerned with upholding external rules and traditions, or with extending genuine compassion and alleviating suffering in the world around us? This passage reminds us that true faith is not merely about adherence to regulations but about embodying the liberating love and mercy of God. It encourages us to look beyond the visible symptoms of distress to discern potential spiritual roots, recognizing that Satan actively seeks to bind and oppress. For those who feel bound by physical ailments, emotional burdens, or spiritual oppression, this verse offers immense hope: Jesus has the power to break even long-standing bonds. We are called to be instruments of this liberation, extending grace, healing, and freedom to others, just as Jesus did.

#### Questions for Reflection
* **In what areas of my life, or in the lives of those around me, might Satan be seeking to bind or oppress?**
* **Am I more prone to prioritize religious rules and traditions over acts of compassion and mercy? How can I re-align my priorities with Jesus' example?**
* **How does Jesus' explicit naming of Satan's role in this woman's suffering inform my understanding of spiritual warfare and the origin of some afflictions?**
* **How can I participate in God's work of "loosing" others from their bonds, whether physical, emotional, or spiritual?**

### FAQ

**Why is it significant that the woman was called a "daughter of Abraham"?**

Answer: The designation "daughter of Abraham" is highly significant. It emphasizes her identity as a true Israelite, a descendant of the patriarch with whom God made a covenant. By using this term, Jesus appeals to the shared heritage and spiritual lineage that should have evoked compassion from the synagogue ruler. It highlights that if animals (which are not part of the covenant) are deemed worthy of care on the Sabbath, how much more should a human being, a "daughter of Abraham" and thus a recipient of God's covenant promises, be freed from suffering. It underscores her inherent dignity and worth in God's eyes, challenging the legalistic view that would deny her healing.

**What does it mean that "Satan hath bound" her for eighteen years?**

Answer: This phrase explicitly attributes the woman's long-term physical infirmity (being bent over and unable to straighten up) to the direct work of Satan. It indicates that her condition was not merely a natural ailment but had a spiritual, demonic origin. This reveals Jesus' understanding of the pervasive nature of evil and its capacity to cause physical suffering and bondage. It also sets the stage for Jesus to demonstrate his supreme authority over the forces of darkness, showing that his healing power extends to breaking spiritual chains as well as physical ones. This aligns with other New Testament passages where Jesus confronts and casts out demons causing various afflictions (e.g., [Luke 4:33-35](/luke/4-33-35 "Luke 4:33-35 - Jesus Casts Out a Demon")).

### CHRIST-CENTERED FULFILLMENT
Luke 13:16 serves as a powerful microcosm of Jesus' entire redemptive mission. The woman's eighteen-year bondage by Satan vividly illustrates the human condition under the dominion of sin and evil, a state from which humanity is utterly incapable of freeing itself. Jesus, as the promised Messiah, steps into this reality not merely as a healer of physical ailments but as the ultimate Liberator. His rhetorical question, "ought not this woman... be loosed from this bond on the sabbath day?", echoes the very purpose of his incarnation: to set the captives free. Just as he broke the physical and spiritual chains binding this "daughter of Abraham," so too did he come to break the power of sin and death that binds all humanity. His victory on the cross and resurrection represent the definitive "loosing" from the ultimate bond of spiritual death, offering true freedom to all who believe ([Romans 6:6-7](/romans/6-6-7 "Romans 6:6-7 - Freed from Sin")). He is the one who came to "destroy the works of the devil" ([1 John 3:8](/1_john/3-8 "1 John 3:8 - Jesus Destroys the Works of the Devil")), and his compassion for this woman foreshadows his boundless mercy for all who are oppressed, whether physically, emotionally, or spiritually. The Sabbath healing, therefore, is a tangible sign of the new creation and the spiritual rest found only in Christ, who is Lord even of the Sabbath ([Mark 2:28](/mark/2-28 "Mark 2:28 - The Son of Man is Lord of the Sabbath")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Mark 2:27

And he said unto them, The sabbath was made for man, and not man for the sabbath:

2 Timothy 2:26

And [that] they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

Luke 19:9

And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham.

John 8:44

Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

Acts 13:26

Men [and] brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.

Luke 3:8

Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to [our] father: for I say unto you, That God is able of these stones to raise up children unto Abraham.

Matthew 4:10

Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.